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It is said that it is permissible to maintain it because it is connected with the dwelling. "To send to the owners" means to send a message to the owners. "Having broken" means having broken it with something else, not by hand. "Drum-frame" means a drum with a hide stretched over it. "Lute-frame" means a lute with a hide stretched over it. This is a designation for drums and lutes covered with hide. "Empty shell" means a drum-shell or lute-shell not covered with hide. "Hide stretched over" means the hide stretched over the mouth-rim for covering drums, etc., and also hide removed from it and kept separately. "To stretch over" means to stretch hide over drum-shells, etc., and cover them. "To cause to stretch over" means to cause others to stretch over and cover them in the same way. "Time insufficient for a pārājika" means an unboiled time. 282. A dukkaṭa is stated because a bridge, etc., being connected to the ground, is not considered an object connected to the body. "Single-plank bridge" means a small bridge. "Cart-track bridge" means a large bridge that is a cart-track. "To move from its place" means to move a rope from its place. "Should be removed" means should be taken away. A human woman, the perception of a woman, the desire for bodily contact, the effort with that desire, and the act of grasping by hand, etc.—these are the five factors here. The explanation of the training rule concerning bodily contact is finished. 3. Explanation of the training rule concerning coarse speech 283. In the third, it is said "chinnikā" for "chinnottappā" by the elision of the latter part of the word, so it says "chinnikā means one whose shame is cut off." 285. "As a young man a young woman," by this shows fearlessness in shining forth. By "associated with sexual intercourse" is meant the characteristic of reaching the peak of offensive speech. By "with the characteristic of a woman" is said "with an auspicious characteristic" to clarify the meaning stated. "It does not reach the head yet" means the description of beauty, such as "you are endowed with the characteristic of a woman," does not lead to a Sanghādisesa offense, and thus does not reach its peak. For a description of beauty, the manner in which one speaks so as to incur a Sanghādisesa is called reaching the peak. But "speaking with desire and attachment such as 'you are endowed with the characteristic of a woman' is a Dukkata offense," is stated in the Ganthipadas. "It does not reach the head if not connected with eleven terms" means that if the description of ugliness is not connected with the eleven terms such as "you are without marks," it does not reach the head, meaning it is not a description of ugliness. "Even if connected" means even if the description of ugliness is connected with the eleven terms. "Only if connected with these three is it a Sanghādisesa" means only if the description of ugliness is connected with these three terms such as "you are a peak-bearer" is it a Sanghādisesa, because these are specific terms for the urinary passage and are extremely crude. But if connected with the other eight terms such as "you are without marks," it merely constitutes a description of ugliness, not a Sanghādisesa. Therefore, some say these are Thullaccaya offenses. Others say they are Dukkata offenses, being merely abusive. In the case of the female wanderer, Thullaccaya seems more appropriate here. "Merely a keyhole" means merely the hole for a key. 286-287. "A serious offense" refers to the Pārājika offense of physical contact with a bhikkhuni. "Laughing, laughing" is said to show the natural state. Even if not laughing, if one speaks repeatedly out of desire and attachment for the speech, it is still an offense. "From body and mind" means it arises from the body and mind of one who shines forth with a hand gesture. 288. "Therefore, a Dukkata" means a Dukkata due to not understanding. But for one who understands, since it is not a field for the offense, it should be a Thullaccaya. Therefore, in the case of the female wanderer, when one understands... While knowing, he will speak of a grave offense. 289. He says, referring to unchastity, the word "vāpita" (sown) is said because it is a word for the depositing of seed. "Saṃsīdati" means it flows, it proceeds. Or "saṃsīdati" means it will sink. A human woman, perceived as a woman, lustful desire for lewd speech, shining forth with that lust, and knowing it at that moment— these are the five factors here. The explanation of the training rule concerning lewd speech is finished. 4. The explanation of the training rule concerning service for one's own desires 290. In the fourth, "cīvara" means any robe, such as an undergarment. "Piṇḍapāta" means any food. Indeed, it is called "piṇḍapāta" because it is the falling of lumps (of food) into the bhikkhu's bowl, or the collection of lumps of alms food received here and there. "Senāsana" means both a bed and a seat. Indeed, that in which one lies down, sits, or rests in a monastery or the like, is a "senāsana". "Paccaya" means "it comes to it" (pati eti etasmā), so it is said, "a condition (paccaya) in the sense of counteracting (patikaraṇa)." Or it is a condition in the sense of counteracting (patiayana) illness, meaning going against it, or it is said to be in the sense of appeasing it. Indeed, the state of counteracting (patiayana) illness is its opposition to illness characterized by the disturbance of elements, or to painful feelings caused by that. "Of whatever" means of whatever among ghee and so on. "Suitable" (sappāya) means beneficial, with the intention of appeasing the disorder. It is the work of a physician, to be prescribed by him, therefore it is said, "because it is allowed." "By city defenses" means by those who surround and protect the city. They say that the seven city defenses are: a ditch, a moat, an embankment, a wall, a stake, a cross-bar, and a battlement on top of the wall. "White defense" means an adornment of very pure virtue. Indeed, the Noble Path is here intended as a "chariot." And right speech and so on are called "defenses" in the sense of adornments for it. "Wheel of energy" means the wheel of energy. "Life requisites" means the causes for the continuation of life. "To be gathered" means to be properly brought forth, to be sought after. "Retinue" (parivāra) also means warding off dangers all around, therefore it is said – "life... etc. ... from protecting." Therein, "antara" means an opening, a space. "Rakkhaṇato" means from protecting, like servants who stand surrounding their master, not giving an opening to enemies. "Assa" means of life. "Kāraṇabhāvato" means from being the cause of long duration. For indeed, a life-giving medicine causes life to endure for a very long time. 291. "Upacāreti" means in such a place where one can make known. "Kāmo" and "hetu" and "pāricariyā" are the meaning. The rest are "byañjana" (mere expressions). In the Pāli, in "byañjananti" and so on, the word "attakāmaṃ" is extracted, and four meanings are stated in the word division: one's own desire, one's own cause, one's own intention, one's own service. Among these, in the first meaning-alternative, "kāmo" and "hetu" and "pāricariyā" are the meaning. The remaining word "adhippāya" is a mere expression, being meaningless in the first analysis due to the impossibility of that meaning. But in the second meaning-alternative, "adhippāyo" and "pāricariyā" are the meaning, and "kāmo" and "hetu" are the remaining two words that are mere expressions, due to the absence of their meaning there. Thus, some say that the four words are applied in terms of two analyses. And this same meaning is stated in the Gaṇṭhipada. However, in the Cūḷamajjhima- and Mahāgaṇṭhipadas, the meaning is stated thus: "In the first meaning-alternative, 'kāmo' and 'hetu' and 'pāricariyā' are the meaning of 'adhippāya'. The rest, the analytical sentence 'by the desire consisting of the sexual act' and so on, is merely an expression, being merely a clarification of letters. In the second meaning-alternative, 'adhippāyo' and 'pāricariyā' are the meaning of 'adhippāya'. The rest, the analytical sentence 'desired by oneself, wished for' and so on, is merely an expression, being merely a clarification of letters." From the statement "without paying attention to the mere expression," it is understood that this meaning is more appropriate here. For by "without paying attention to the mere expression," this meaning is illuminated, in accordance with the analysis stated in the Aṭṭhakathā, "without paying attention to the mere expression." Now, to show the meaning as stated, by correlating it with the word division, "one's own desire, one's own cause, one's own int "and service for oneself," when it is said, "the wise will know," and so on, it is begun. This is said: "for one's own sake," when it is said, "for one's own benefit," this meaning is understood. And "one's own desire, one's own service," when it is said, "service with desire," this meaning is understood. Therefore, "one's own desire, one's own sake, one's own service"— by these three terms, "service with desire for one's own benefit, service for one's own desire"— this interpretation of the meaning is stated, and the discerning will know. But "one's own intention," when it is said, because the word 'intention' is synonymous with the word 'desired,' and because of the commonality of both analyses for "one's own service," "service for one's own desire" in the sense of one's own desired wish— this interpretation of the meaning is shown by two terms, and the discerning will know. "This is the foremost" means this is the foremost. Although soliciting sexual intercourse is mentioned in the training rule concerning coarse speech, that was said due to attachment and lust for coarse speech; here, however, it is due to attachment and lust for one's own sexual intercourse—this is the distinction.